________________
standing of
AN EPITOME OF JAINISM. fication), Karma (action, motion or change of relative position ), Karan ( causality ) and the like ; and no consistent result of our enquiry into philosophy can be expected until appropriate and complete understanding has been arrived at in regard to these fundamental ideas and notions. But an understanding of the content and origin of these ideas involves, to a great extent, analytical psychology of cognition.
Furthermore, philosophy, as we have A n d under- seen above, claims to know the relalities as these in they are, and therefore it must proceed lytical psy, with the justification of its rights by showing
what the conditions or means (Pramånas) of attaining knowledge are, and proving as well, that knowledge of realities corresponding to the above ideas is within its power and competence. Otherwise, instead of explaining the relations which the Fivas and Ajivas bear to each other, it will go on enty dogmatising, sometimes sinking into the lower levels of scepticism and agnosticism, or at other times rising into pseudo-rationalism-only to add to the impediments of which there are plenty already to obscure
volves a nalytical psy. chology of cognition and question on the means or conditions of know ledge.
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